The
manner of rejecting Ditthi by one contemplating on his consciousness
of mind, as and when it arises either from thoughts or imagination,
'touch', 'hearing', and 'seeing', after immersing in Metta bhavana
from which he or she has risen, is similar in nature to what the
present meditators are contemplating. The only difference is that it
may be with or without the basic jhana. The method of contemplation
is, however, the same.

If
the strength of contemplation and awareness becomes slackened while
contemplating based on jhana on the phenomena, as and when they
arise on their own, respectively, metta-jhana should again be
developed and revived. When calmness or peace of body and mind has been
resuscitated, contemplating and noting of the phenomenal occurrences
wherever they become manifested should again be carried out.

The
present Yogis (meditators) here are initially contemplating on the rising
and falling movements of the abdomen which is regarded as fundamental.
In the course of contemplating and noting as described, the imagination
and thoughts that may occur should again be contemplated and noted.
Thereafter, contemplating and noting be reverted to the rising and falling
of the abdominal movements. If bodily sensations of pain, stiffness
and hotness are felt, then these sensations should be contemplated and
noted, as and when they occur. Afterwards, it should be reverted back
to contemplation and noting of the rising and falling movements of the
abdomen tending and stretching of hands and feet, if taken place, should
likewise be noted. While contemplation is done in the like manner, the
sense-object of contemplation and noting, and the knowing-mind will
be distinguishably known. Cause and Effect are also distinctly realised.
The nature of their impermanence (anicca), suffering (dukkha)
and non-Self (anatta) will be apprehended with the personal
knowledge in the process of contemplating and noting the psycho-physical
phenomena. When bhanga-nana (Insight knowledge into the dissolution
of things) gets strengthened with constant awareness as stated, contemplating
and noting should be spread widely beginning from every sensation of
touch and contact covering the whole body. If tiresomeness occurs while
so meditating and if contemplating and noting loses its momentum, the
mind that contemplates and notes be reverted to the usual rising and
falling of the abdominal wall. Only when the body and mind becomes tranquil,
further contemplation of all bodily phenomena should be carried on and
noted.

When
contemplation gains strength in the manner as stated, achievement of
progressive insight will be advanced towards baya-nana, adhinava-nana,
nibbida-nana, muncitukamyata-nana and patisankha-nana and
thereafter, the stage of sankharupekkha-nana willbe reached.
At that stage, all objects of contemplation, will be perceived automatically
without making exertion. Vipassana, with its penetrating insight will
also occur spontaneously. Then, one will be unable to pursue and note
with his knowledge the arising of a number of sensations occurring
over the whole body, and only automatic awareness of a few usual sensations
is taking place. It is also very delicate and gentle. And awareness
is also very, very clear. There are times when continuouscontemplation
is to be carried on one after the other on roughly about three phenomena,
such as, the nature ofthe rising of the abdomen, falling of
the abdomen, and stiffness felt in the sitting posture, the entire body
being thought of as having vanished altogether. Sometimes, the meditator
may become aware of only the two occurrences, viz: "rising" and "falling"
of the abdomen, oblivious of the fact that he is sitting. Occasionally,
moments may arise when consciousness fails to grasp the "rising and
falling" of the abdomen, and if it so happens, he may be fixing his
attention only on the clear knowing mind merely contemplating and noting
it as "knowing", "knowing". While being conscious of what is happening,
awareness becomes greatly accelerated, and sudden cessation of the contemplating
object and mind will be perceived and realised. The knowledge and perception
of the cessation of all rupas and namas is "magga-nana"

As
a matter of fact, rejection of attaditthi called arammananussaya
has been made completely even before attaining magga-nana with
the faculty of Vipassana insight knowledge which has become aware of
the existence of only rupa and nama, in the course of
his contemplation and noting.

Ariyamagga,
which realises the nature of cessation of all rupa-nama-sankharas
totally, dispels that attaditthi called santananusaya.
From then onwards, the false view of the existence of 'an individual',
'a being', 'an atta-being', and 'a living entity' has been completely
wiped out. This explains in brief that manner of practising, meditation
to be able to reject attaditthi, though one may be developing
metta towards the pannatti beings, and it is in conformity
with the instructions given by the Buddha as: "ditthin ca" -
towards attaditthi which clings to the view that there is really
atta, individuality or Self, or a being, "anupagamma -
having no desire to grasp with attachment.

If
attaditthi isrejected by methodical contemplation and noting
through earnest meditation, micchaditthi, the. Then false view
or misconception will be totally eradicate after rejecting ditthi,
"silava" - oneshould also be accomplished with sila
(morality). This sila can be fully accomplished. Purified sila
will, ofcourse, remain in tact in the case oflaymen
ifthey, strictly and respectfully observe either the Five, Eight,
or Ten Precepts - the basic requirement of bhavana. Asregards
Patimokkha Sila, i.e. a collection ofprecepts prescribed
for monks and nuns, this can be fully accomplished if the moral practices
are respectfully observed according to the Rules of Vinaya. Such precepts
both for laymen and Bhikkhus should be fully perfected before practising
meditation. It has been instructed to fulfil this perfection in moral
practices with the words - "karaniyamatta kusalena, etc." appearing
in the Metta Sutta.

In
this regard, it means to refer to the accomplishment or ariyamagga
sila. This too, being embraced in the attributes of ariyamagga
which has uprooted the "ditthi" it is already included in
the expression: "Not having a desire to grasp or cling to 'attaditthi"'
which means, 'having rejected 'attaditthi"' . Nevertheless,
to make it more convincing that ariya-magga-sila has also been
accomplished, it was repeated with the word - "silava" - i.e. one should
be accomplished with sila (morality). Furthermore, ','dasanena,"
- with the insight-knowledge of sotapattimagga which realises
. and perceives , Nibbana, the state of cessation, of all sahkhiiradukkha,
"Sampanno " - having been accomplished, it would not also cling
to ditthi, nay, would reject ditthi. It conveys the same
sense as the expression "accomplishment of ariyamagga-phala".
This again is a repetition to make the meaning all the more obvious.